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AKIIILAKARNATAKA SAUSKRITA PARISHAT PUBLICATION -14
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SAMMAARJANEE SHATAKAM
of
Asoori Ananthacharya Swami
Edited with Introduction and Notes
by
Prof. Gargeswari Venkatasubbaiah
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SAMMAARJANEE S1IATAKAM —By Sri Asoori
Ananihacharya Sw ami, Edited with Lnt rod uciion and notes by
Prof. Gargcswari Venkmasubbiah .
Publishers
Sri Yadugiri Yalhiraja Matha« Sampige Road Malleswaram.
Bangalore - 3
and
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N.R. Colony, Bangalore ■ S60 019
Price : Rupees Ten
Printed at
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C J
PREFACE
When I was collecting material for an article on
Tf^STcT^Jof ^To^?cR h I came across the name of*t*ii*f*u*m=&
of Melkote Ananthacharya or Anandalwar. When I made
enquiries about it, I learnt that the author's son was the
present Peethadhipathi of Yadugiri Yathiraja Matha,
When I approached His Holiness for a copy of the
book., he told me that the book had been printed about 90
years ago and that no copy was available. He, however,
told me that he would search for a manuscript of the book.
On my next visit to him he not only handed over a copy
Of the manuscript (dated 9-1-65), to me, a complete
stranger, but also asked me to get it printed. He promised
to meet the cost and immediately gave a cheque to meet
a part of the printing expenses. I am very grateful to him
for his kindness and for the trust he placed in me.
Dr. B.S. Ramakrishna Rao kindly agreed to look
after the printing and arrange for publication of the honk
under the auspices of the Akhila Karnataka Samskrita
Parishat. He also prepared the press copy.
When I started reading the book. I came across
many obscure passages in it. When I approached Vidwan
N. Ranganatha Sharma, the famous scholar and poet, he
was kind enough to discuss with me and guide me to cull
out meanings from many of the obscure passages find also
to make some emendations. In spite of our best efforts,
we could not make out the meaning of verses 91 and 96
and the third line in verse 68. These have been marked by
a question-mark in the text- We have changed a single
letter in a few stanzas and added 2 missing letters in the
las) line of the last stanza. In all these cases, the original
letters have been shown within brackets. I am deeply
indebted to Vidwan Sharma for his kind help. He had to
spend many evenings with me for this work.
In spite pf my best efforts. I could not get a copy of
the earlier edition. Hence this edition is based solely on
the manuscript given by the Acharya of Yathiraja Matha.
It was suggested that an English translation of the
book may be given. But due to lack of time and also in
view of the increase in the cost of printing, this could not
be done. However, on the suggestion of Vidwan Sharma
short notes have been given, after the text, I hope that
these would be of some help to the readers.
I again thank Dr. Rao, for all the trouble he took and
wish him a long happy and busy life in the cause of
Samskrila. I express my thanks to Sri Chidambariah.
II
himself a lover of Samskrita, and the proprietor of
Parimala Mudranalaya, for the fine printing and neat
get-up of the book.
I hope the lovers of Samskrita will welcome the
hook and crave their indulgence for any short comings of
mine,
"< iaiusha Dhama" Gargeswari Venkafasubbiuh
20. Second Cross. 9th Main 25-8-9]
Rajamahal Vilas Extension. {«lle|^l u Ju'lHI'J
Bangalore -560 080
ill
INTRODUCTION
tRM-flSHd* is a fe^TSFM (Satirical work)
addressed to the Broom and written with the purpose of
chastising the persons who transgress the moral code, and
wicked persons who occupy important official positions,
solely because they are the favourites of the appointing
authorities and also to chastise those who appointed them.
The author of the work, Vidwan Asoori
Anonthacharya (also known as Anandalvar) was a direct
descendant, in the male line, of Sri Ramanujacharya T the
famous Sri Vaishnava Saint. Sri Ramanujacharya had two
sons, of whom the younger was known as (Pemman)
Asoori Perumal. Sri Thirumalaeharya. a descendant of
Asoori Pemmal, migrated to Thiru-Narayanapuram
(Melkote) and settled in Ramanuja Agrahara, under the
patronage of Vijayanagara and Mysore rulers. Sri
Narasimhacharya, a descendant of Sri Thirumalaeharya,
had three sons, of whom our author was the eldest.
Sri Anandal war was born on 24- 2- 1 859, He studied
Veda.Vedanta.SastrasandSahityaattheteetofNatampalli
Alasingracharya, the then famous Mathadhipnthi of
Yathiraja Matha and later under the guidance of
Panditharathnam Kuppannayyangar Swami of Mandaya
Agrahara. Later on, he passed the Vktwat Pareeksha of
Sarasvaii Priasaatiifca Mahapothasala of Mysore (the
present Mysore Samskrita college)* being placed first
among ?>2 students. It is learnt that he was a tieiUiiJt
of Maha Vidwan Sosale Ayyasasiri (1854-1934), the son
of the famous Samskrita schnlar Sri Sosale Garalapuri
Sastri.
Ananthaeharya stayed tor sometime at Badarinath
and on his way back visited Tehri-Garhwal, Bikaner.
Reva, Bnroda, Thiruvananihapuram and Thanja\ur,
where he received high honours from the ruiers,
Alter his return to Mysore, he joined Sadvjdya
Patfcashala and worked as a S:imskriui Pandita. It is during
this time that he wrote Sammarjani Sataka. Litter on. he
also worked as a Panel ita in the Mysore Arehaelogical
Department, where Sri R. Narasimhacharya was the
Diret ■
He was invited by Maharaja Venkataramana Sim ha
of Reva to the Akhila Bharatha Vidwat Sabha. where also
he was honoured. At that time, he was praised by Pandita
Madana Mohana Malaviya and Lokamanya Bala
Ganuadhara Tilak.
VI
On 11-2-1921, he entered Samnyaasaashramaand
became the head of Melkote Yathiraja Matha. founded by
Sri Ramanujacharya, as the 36th Acharya of the
Pa/ampara. He then made another All India tour and
returned to Metkote in 1930, after a lapse of 8 years. Some
renowned scholars like Ramavatara Sarma, Jaiswal and
Mahamahopadhyayii Hara Prasada Sastri accompanied
him for some time.
Sri Anandalwar was conversant with many
languages including Kannada, Hindi. Tamil and Telugu
in addition to Samskrita.
The Acharya wrote and also critically edited many
Samskrita works. The following were printed and
published during his life time :-
Vedanta Works- «fi*llte*W, f^M^tfilft*!, and
■3^5?ft^ =41^1.
Pancharatra Agama - W TJftcTT (2 pans),
^mR #m, *I3*N flftdT and 3TpK^ flf^?TT.
Kayya, Alankara and Stotra - fRNfftsmi*, 22nd,
2?rU and 24th chapters of ^TT WSl, SWH*15R,
VII
SERlldtes, fi*J1*«W and dMRq*itolfl>L
He had kept ready for publication his own work
fcnWSHU** 3rtffJN'tf4w w itfi fteiNAeiKS *jtw and many
other works.
The Acharya left this world on 17-5-1943.
The above biographical details were kindly
furnished by his son the present Acharya (39(h), of
Yathiraja Matha, who has made a deep study of Agarnas,
including Saivagama and also written some books on
them in Kannada and Telugu.
The present work commences with two benedictory
verses. In the first (the unnumbered one}- which perhaps
is taken trom some other work of the author or may be a
common H^rlW of many works of his - he praises
3?W3TFft f^J- In the next verse (no.l), the author
dedicates himself to the service of Lord wfrjte and
prays that he (named 3PRT) may be enabled to accomplish
some thing novel (toft 3?tg^ 3iifl*i1&),
In verses 2-4, he says that any one visiting the capita I
of Kamataka (ie Mysore), will experience the different
temperaments of the people and that in the commotion
caused by the clash between arrogant people he would
Vlll
feel that the unbroken tradition / Vaishnava tradition
(3igcra3KPB) is almost disappearing, due to lack of
sincerity, except in the assemblies of men of taste.
Verses 5-10 form an introduction to the work. Oh
q*n4ft ! Though many earlier poets composed works on
subjects like sandals (t|S3t) ? none has written a poem about
the Broom. So let me write a poem on you.
Here the diction is not polished, there is no clarity
of expression or a great scholarly treatment. But the
greatness of the subject (tilM^!!) covers up these
shortcomings and makes the work appealing to men of
laste. (7)
Some of the -members of the assembly of scholars
(*K*J), are ignorant and some others are jealous and act
like deaf-mutes as regards the merits of others. Where can
my words be welcome? (8) So, you hjj{*5\ alone should
hear me. Even if my request to you becomes futile, such
a treatment from a virtuous one, like you, is hetter than a
fruitful request to unworthy persons. (#)
Verses 1 1 -23 describe «rr^*ft in various ways,
O ! *tt4R ! vou never transgress your limit:.. You
are not made of gold in a king's palace or of human hair
IX
in a pour man's house (*m44hu<^ ^ Wt, ^Rsi^As
'jtsft =fr Fftwft) {verse 11)
You keep yourself under control, do not desire
ornaments or good garments. You are not covetous* you
are indifferent towards joy and sorrow, (Verses 12-15),
youarea'^kidl. (18)
You keep yourself under control, donoi desire
ornaments or good garments. You are not covetous, you
are indifferent toward* joy and sorrow, (Verses 12-15),
you are a ^"fcftfl. (18)
The gfo {yjiu|ift|^3 section of SRfa* Upanishad)
proclaims that the knowledge of the Supremeexterminates
all sins, just as the fire, when it comes into contact with
your reed - cotton (s^qji), destroys it (16)
Rama made the crow (wmQi) one - eyed and
Vamana made ^ one - eyed by using the sharp end of
yours. Who other than thou can vanquish the conceited?
(21)
Verses 24-4S glorify *$$%.
In present day politics, no one knows what will be
the consequences of his actions. If water- carriers, who
are thoroughly unqualified for any other job, can be made
\KII1IA KARNATAKA SW1SKR1IA PAKiNliAT ] f HHU( ATION . U
# W$t 3H*dMl4 *3#T fefepj
. .. ,. ....
SAMMAARJANEE SHATAKAM
of
Asoori Ananthacharya Swami
Edited with Introduction and Notes
by
Prof. Gargeswari Venkatasuhbaiah
H*RT*
f
^f*lft TfilTR TO, ^«jj> - 3
?WF
3rf^T <fc u lfd<f) H^T <Tf^
The beast (*T5JS) who gets honour and titles due to
his high connections only and not because of merit, and
those who appoint such persons as presiding officers of
assemblies deserve to be beaten by you (*tt4*ft) (64)
A villain, who is a member of an assembly of men,
though undeserving to be there, is always afraid of being
beaten by you, when his evil deeds are exposed. As he is
always thinking of you, Hl44L he will soon assume your
form, jusi as a worm constantly thinking of a wasp,
becomes a wasp, (UHttfiW ^TFT- verse 76)
Verses 85-105 are full of pun (S^FT^and describe
the broom as the Sun, night, a lion, Saraswati, a
grammarian, a follower of Kurrmrila Bhatta, mother of
Physicians, a good astronomer, a Lokayata (srtaiMfi- a
nastika), a member of T P*TO r f^jfS (Vishnu, Brahma and
Siva) and a future *tiFQ.
Verse 92 - Both Panini and yourself are
*£sfl(&HISKH*M/s and ^TFJ^Kft^'s. Panini is fond of
Bahuvrihi and Samahara compounds and is an appreciate
of ^'s and ST^^Ts, You are engaged in collecting many
grains into heaps and appreciate being bound by a string.
Thus, you, who are always led by another's hand (HiPiimi)
have now become a follower of Panini (mftrfl + s^TT)
XII
Verses 106-112 are the author's conclusive
remarks. He wishes that his work may chastise evil men
and make wise men happy.
In the last verse (Na 112), he requests ^ft (the
Broom), with folded hands to cleanse the dust at the top
of Yadugiri (Melkote) hill, as the Lord Sri Sampath
Kumara is going around in a procession on the hills and
also in the purified minds of men. The work ends with the
words flq^pTs iffffr Sfts {May Vishnu, in the form of
Sampath Kumara, excel.).
Most of the Verses {ie. 92) of the Sataka are in
■^■dfiHfr l metre. The other metres used are *u£<nias£rfed
(6). *KUh l «d l (4) ; aqgftr li^Mlfa and <JHt1Hll!l*l (2 each)
STFrf. B$fWr, fflf^, firafMandtf*ft{l each).
*tf^9Rra5 of ^T3&^IT(who was well known in his
time as 3# 3frfc« f fo fa), which is a fas«q-wM«i par
excellence, was very popular among Samskrita scholars
of Mysore during the middle and last decades of the 19th
century, as Sri Kutti Sastri (ffeiwil) the commentator of
the work and a great grandson of the poet, was a respected
and well - loved figure in the Mysore court and a twlftqilfi
in the secondquarter of that century. Our aulhormust have
read the work and taken it as a model for his present work.
XIU
In tact, in verse 104. he seems to say. though indirectly
by pun. that this work of his excels 'tf^5T<T3Jand similar
a orfc& ('Hft<flVM*lfoB Wti^l X^ 3RPJ). This however is
a tail claim.
The work clearly exemplifies the erudite author's
mastery over Samskrita language and his deep knowledge
of Sastras. But the meaning of some verses is obscure.
Recourse to #\*m and f^irhfanRoifH is necessary to
construe some stanzas. A few verses (Nos, 50, 54. 65, 77
and 109) verge on the indecent. However, these short-
comings may be overlooked, because of the good qualities
of the other verses, some of which are very fine and
graceful. These drawbacks may be due to the fact that the
author wrote ihis short poem, whenhewasina very angry
mood and, perhaps, when he was feeling that some gross
injustice had been done to him. It seems that he did not
revise the poem later, when he had cooled down.
We may. unhesitatingly, say that this yid**!^ is a
good addition to Samskrita Literature.
— G. Venkutasubhiali.
XIV
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9
21
Wf TffcTf
« « »
15
8
15
13
3
7
i
19
7
26
EXPLANATORY NOTES
Verse No. I. **MI*I*WS *^l*Rs Lakshmi-
Nrsimha, the presiding deity at Yadugiri Yathiraja Matha.
2. ci|fr1<h<S contact, feri ftTg TfTf^ and also fef -
3. W& + i^re, HT^rg Commotion, 3|BJ?T - flWWS
and also 3f-B^HJHWW8 .
4. lif^MHls share, H'Wi - Kindred person. The
meaning ofthe verses 2-4 is nhscure and 3RPT is not clear.
The intention of the author seems to be to say that-
Any person who comes into contact with the capital
of Karnataka, even for a few moments, will experience
the differing temperaments of its people, like a series of
waves of the ocean.
Alas ! In the commotion caused by the clash among
arrogant men, even though the unbroken
tradition^Vaishnava tradition manifests itself, it melts
away like the waves of the ocean (striking againt the coast)
due to present times, when one is afraid of the
27
disappearance of sincerity. Bui, as this tradition is very
strong, it never disappears completely, among kindred
people. Especially in the assemly of learned men, this
tradition Is expressed by men of tasie in an
indescribable way.
5. y*RT good composition. The two halves of Ibis
verse are separate sentences.
6. 3lxf ■ praiseworthy. *&%% *TT?p Sandal. Shoe,
7. tfrf*^ polish, clarity, gf^ beauty. dRlHM 3TSFI
(lit Casting away levity) overshadowing the defects (of
the composition)* '
12, Sq^TS lonely place.
16. qWflfafil* Knowledge of the Supreme (TO).
ftRfafaKfMI freedom from doubt. ^*^H soft fibres of
reed, reed-cotton, cf. rt«lWl*l^j1HiJ M W^M STPJ ^
<TFTH$ SI^T A *$&& teiHii^ ^B?r (Chantlogya
Upanishad 5-24-3).
23. *W»i8 a Kind of coarse grass*
25. f?TWJ a loop of rope (Kannada - Neiu).
27. f#T and $-#I($S = earth).
ix. ^ffte - dried grass for animal feed •
28
2s>. clMf = ^IH«ft r *fa3>8 eye of a peacock's tail.
30. £iq<^ = a kind of scent- bearing grass (Manithi
^m t Kannsda Jjf^fF dS) mPQt pendent, f^THS Canopy-
35, <affl<g (m,f) Sweeper, also purifier of a villain.
43, ^cir licentious woman, harlot, also dusty
ground ; Hig ?Tn% ^ft ^tg^IT = *tt^ft
The first half is one sentence.
When u man marries u harlot, against the advice of
his well wishers, the H^nii is observed by holding her
*tff{not J#T.) ^m r WHMRite*IH«$Rl for qtgpfT: tor ^Ht F
44. iiiqflfliRaes observance of many rituals.
46. fe§FT = sprinkling,
49. ji^h^ci = not appreciated, ^t^cfcfcj for lowly
persons.
50, tes TfrrgM^rs wmz (mvm) w^ts tararcns
52. wflVs Sharp instrument.
56, foT^fo* obstructs, obscures ,
29
62. Q\«m is required here to make sense. Hl4w
64.. S^^IS = W3*$Z relationship.
66, dletatt dust.
68. The meaning of third line cannot be made out,
69. *rs ara fo$ (<ro) ^feis. ftl^l pseudo-ascetic,
person who wears fSwfillJf.
There was a tussle between vfftwM's and 4t{J)eTs
over religious observances at the Mysore palace. This
might be the author's reaction to this tussle. Verses 3 and
4 may also have a reference to this tussle,
■Jta-fttM-tdf " %<m fl*MHdl * or %pfas -
70. m <3m*\ *g. The first half of the stanza may be
construed as WT W £P?FT ^4H^ft ffrT 3TT3PT "RFlft
73. First half may be construed nsviHMGS 3^S fi^^l^
Here M is used in the sense of interrogation.
3€
3THT?nr[ 3R3TOT iftWfiBIT m^JT ?ft. BwffcklH, - 3?^
74. ^rWT is £FJ5^T; &$g<&m = Stiff - necked.
75, SffatflR^fn Wtim i.e. SlfeF + 3fft
78. *jfrTS = J'N^hl Stinking .
79, MfufedRifij-it ^ais mi g?raT *r g^rrs
81. ffl*l {m t n) a lucky moment .
SfF^fRTSFTS one who has got an opportunity at a lucky
moment.
82. f^J *T% - f*Fu%S = fate of a well born
person HtuMtmfr, f-4k'ffcIS - fate of one who clings to
the earth. 5TJ^S Sharp ends. (of HT^Wt).
87. ^RTs ?q^ for WW, awdtWOTl for <fl3fcft.
^Tcl + flRfci + ^J for iffisHt ^ (3TPTC*!) belongs to the
OT^ta subgroup of yift 1 !*? and hence fa^ is optional.
So ^T% and qnqfif are alternative forms (fewcbl^).
TO! (covering) is m^\ of mg without frr^l Vidwan
Sharma opines that cl-teRl*^ is a better reading,
89. 3iN 3RtWH*f and site ^M J l f-f^ for PtTJ
^f^^dl and Hl4«fi' respectively.
31
<W. iyi^-^sra = according 10 a plan, for ^ and
^rft; being bound by a fibre for Hl4-ft. #^ battle,
association, £>rt) = wise person. 3TSnPWflT not following
3TTW for ^fr and not having a 5TO for *TZ 91TCJ one who
controls, 9TTM ^T! - 9lM%tTT. m^ft's Tjf^ (movement) is
dependent on the person who uses it.
91. cTfecT, WW and f^f are technical terms in
grammar. In spite d£ our best efforts, we could not make
out me meaning of the stanza,
92- miPiR is engaged in application of rules of
3§&fe and flWTT (SF5 and ft^tHFjHt is engaged in
collecting many grains of corn into heaps.
M|pJ|^ appreciates *J5T and $33% TT^ft is
appreciative of being tied by a string, as if there is no
string, it ceiisestoexist. MlPlPHl ^?TT u#Mf itcT! ^T mfapftcTT.
The *ftffi\ has become a follower of MfPlft.
93- ^Tlft, RTFTCf, tfTSjfefe are technical terms of
^W^Stfl^cfi school of philosophy. Although Hl44l is
connected with these terms (though in a different sense),
people do not call her <ffl"Pjuft ie. follower of ^TR the
expounder of ^stffo.
The meaning of first 3 lineS as applied to Hl-rf-ft is
clear.
32
94, The first halt" of the verse refers to the *Tlf
interpretation of Mimamsa Doctrine about ^ffrfrri.
As regards Hpfcft, the construction is gdlHI^ ^n#
because the power of 4|vf-ft would he useless, hy itself
on the path (while sweeping it), unless it is applied hy
another person, therefore,
95 , ^Tn%^ one who is eager ^rf^HWITS, 3T^ft (TPT)
Jmfa, "jm^jJki \jtoI<si are names of <3ir<i<ftK 's. But it is nol
possible to make out the meaning of this stanza.
98. $&*{ = %£S, Hl?l%v1 WS - adverse action of cTTrT
one of the three humours of the body, according to4l|4£cfcl
fiWT *ffg is a f^9h*f of flH^. f^R§ disease.
^5-^TT3"ft*K"*n^l There are seven sififs essential
elements of the hotly, according to ■3fTgsfe. (tilMRd 5Rhs
= mercury preparation. These are as applied to faq^l
The meanings as applied to qfcMl are clear. In
miff's case 3§VT g fefiTC *ff§. ?fo#rT 5T#TS = forceful
action (?)
33
99. f^R^ dimension of the earth, measuring or
computing the movements of the earth. <rcJi(flR^r i 3R5fRS
a wretched astronomer Tft ^R fe different planets and
weekdays. For I !#ft, TJ^TK^s = different types of grip.
103. 3*fa^ increase for ¥^T; cutting for T^ and
104. qfWt31?l*filf^! W^I B V tm ^ he seems (0
indicate, indirectly, that this work of his excels qf%*ftM4>
of ^^TC, an excellent fts^H*!^ (satirical work). If
so, it is a very tall claim. qiodsjqT had the title
yAwiftui'MlH.
105. qffriffi arcg^ffl ^
108. sftfe = mean (?) fqlt^f = agitated. 3H^£ =
unselfish.
109. 35q1% seems to be WlHlfefe. It should be 3^
= make noise.
1 10. <frWJ3W Eastern whirlwind. During the 50
years of Commissioner's rule of Mysore, a large number,
of officers in Madras service were appointed to high
offices of Mysore State. These officers did not allow
Mysorean officers to get their due places. The author
seems to be The author seems to be referring to this.
34
111. ^jcTS bastard. Many persons have blackened
themselves by waiting at the doors of bastards, wishing
to be benefited by them. If any one among them starts
sweeping the roads of q^RiR, a favourite of T^n^T, he
wilJ reach the top of the three worlds, (attain salvation).
112. ni %kf)^. nH is used in the sense of well
known. The deity presiding at the famous ^g^TTTFJ^
temple of <t$R]R (Melkote) is called Chelvapiliai (in
Tamil) or TOJW. Instead of 4iM<$HK, UHriJd has been
used here, m^ct = fcM*l^ excels.
NOTE
1. In many places, instead of the literal meaning, a
meaning near to it, suitable to the context, has been given.
2. often 'JTRR and f=THfihR|i|Rw had to be
resorted to. Co make sense of the stanzas.
3. The explanations given above, are mainly based
on the discussions I had with Vidwan Ranganatha
Sharrna,
o © o
35
v^
1'iijf, GarggesWllli Venkula«.iH>lii;ih
Bom la L9Q9, Prof. Cargeswari WcofeBtasubhiah graduated
in W2S from ihe University of Mysore Budyirtg s
Mathematics and Experimental Psychology. In 1930 and 1932, be
obtained his M.A. (Maths) and B.T. Degrees, First an Associate of
toe Institute of Actuaries (AIA), London (N39), he subsequently
became a Fellow then (FIA), He is a Fellow of Royal
Statistical Society, 1 oodon and a few other Organisati
He uiughi in n High School lor u few years ;md became the
Professor of Actuarial Science and Statisitt> ai Brihan Maharashtra
College of Commerce, Punt [ 1945-56], Alter retirement from Lit'
of India, he has been sen/ingasacoitstilimg Actuary^ Bangalore,
Prof. Vfenkatasubbfflh is an erudite Scholar in Sanskrit and
KanmidaalKO, Among his u^mlatioosare.Snori storiesofOr. Masti
v L 'nLi[">h.,i Iyengar (Into Sanskrit), Btiartrbarrs S&kyapadiya (tola
Kanrwda] and Mahisha Shataka [into English).
Roya! court officers why not the sweepers, who are
equally incompetent? (25)
I TPfft f You abandon your present body made
of reeds and acquire one of peacock's feathers. The rulers
will then, tit; you up in golden ihreads, give you a different
name and also honour you with a title. If only your body
had a sweet scent, people would have used you as pendants
from their canopies. (29.30)
Why have the sages who have prescribed tn*si4R
and many other observances for the atonement of sins,
not prescribed your beatings as one of the observances ?
(47)
How is it that no one, who has prescribed that fan,
sandals, clothes and umbrella are to he given as gifts on
certain occasions, has included you the destroyer of
dust/sin (**[§). in the list of such articles? (48)
In stanzas 49-84, the author prescribes belabouring
with a broom (" i ii*KI<ii5''i)asa punishment to persons who
transgress certain moral codes or commit social offences.
He is particularly harsh on incompetnnt officials, whose
only qualification to hold important positions is that they
are the relatives cir favourites of officers appointing them,
and also on the officers who appoint such persons.
XI
